Feeling close and doing well: The prevalence and motivational effects of interpersonally engaging emotions in Mexican and European American cultural contexts

Two studies investigate whether interpersonally engaging emotions—those that bring the self closer to others (e.g., affection, shame)—are central to the model of self and relationships prevalent in Mexican cultural contexts. Study 1 demonstrated that compared to people in European American contexts, people in Mexican contexts were more likely to report experiencing interpersonally engaging emotions and less likely to report experiencing interpersonally disengaging emotions. Study 2 found that interpersonally engaging emotions had a substantial influence on performance motivation in Mexican contexts—Mexican participants solved more word search puzzles after recalling instances in which they experienced positive interpersonally engaging emotions, and fewer after recalling negative interpersonally disengaging emotions; in contrast, there were no differences by condition for European Americans. These findings significantly extend previous research by documenting the implications of relational concerns (e.g., simpatia, personalismo) for emotion and motivation in Mexican contexts, and are the first to demonstrate the motivational effects of interpersonally engaging emotions.     

Play Group Therapy with Psychotic Adolescent Girls

In this paper, by using the perspective of self psychology, we hope to illustrate and explicate (through clinical examples) the positive aspects of the pairing phenomenon in group therapy with the elderly. Traditionally subgrouping or pairing has been viewed as the “Achilles' heel of group therapy,” and usually interpreted as defensive and destructive to group process. In this paper we distinguish between those instances of pairing and subgrouping that are defensive and those that are reparatory of the self system (the latter involving twinship and alter ego selfobject transferences). These reparatory transferences may play a constructive role in establishing group cohesion and allaying primitive somatic anxieties, especially in the elderly patient.     

Learning how to help others: Two-year-olds’ social learning of a prosocial act

Engaging in prosocial behaviors (acts that benefit others) is associated with many positive outcomes in children, including the development of positive peer relationships, academic achievement, and good psychological functioning. This study examined the social learning mechanisms toddlers use to acquire prosocial behaviors. This brief report presents a new experimental procedure in which 2-year-olds (28–32 months, N = 30) saw a video of an adult performing a novel prosocial behavior in response to another person’s distress. Children then had the opportunity to imitate and implement the behavior in response to their own parent’s physical distress. Children who saw the video were more likely to perform the novel action and to display non-demonstrated prosocial behaviors relative to (a) children who did not view the video but saw a parent in distress and (b) children who saw the video but witnessed their mother engage in a neutral activity. These results suggest that toddlers imitate and emulate prosocial behaviors for social interaction and that children can apply such behaviors in appropriate situations.     

Evaluating the Invariance of the Factor Structure of the EPQ–R–N Among Adolescents

We examined the factor structure of the Neuroticism scale of the Eysenck Personality Questionnaire (EPQ–R–N; S. B. G. Eysenck, Eysenck & Barrett, 1985) and its factor invariance across sex and racial/ethnic groups in a sample of 1,979 adolescents. Using confirmatory factor analyses, we compared a hierarchical model to previous models of the EPQ–R–N and to single-factor and 3-factor structures. The hierarchical factor structure in which a general factor coexists with 3 group factors (depression, social concerns, and worry) was superior to alternative models. The general factor accounted for more than 60% of the variance in EPQ–R–N total scores and was invariant across sex and ethnicity. The 3 group factors varied across ethnicity and sex. We discuss the implications of these findings for conceptualization and assessment of neuroticism using the EPQ–R–N.     

In Defense of a Broad Conception of Experimental Philosophy

Experimental philosophy is often presented as a new movement that avoids many of the difficulties that face traditional philosophy. This article distinguishes two views of experimental philosophy: a narrow view in which philosophers conduct empirical investigations of intuitions, and a broad view which says that experimental philosophy is just the colocation in the same body of (i) philosophical naturalism and (ii) the actual practice of cognitive science. These two positions are rarely clearly distinguished in the literature about experimental philosophy, both pro and con. The article argues, first, that the broader view is the only plausible one; discussions of experimental philosophy should recognize that the narrow view is a caricature of experimental philosophy as it is currently done. It then shows both how objections to experimental philosophy are transformed and how positive recommendations can be provided by adopting a broad conception of experimental philosophy.     

“They Say That You Are a Danger But You Are Not”: Representations and Construction of the Moral Self in Narratives of “Dangerous Individuals” 1

This article is based on an analysis of narratives of 26 offenders with mental health problems living in the United Kingdom. It explores the impact of an ascribed dangerous status and the construction of the self as moral and responsible in response to this label with reference to the literature on denial, deviance disavowal and other “techniques of neutralization” and Goffman's presentation of self. Two dominant strands are identified in relation to the construction of moral self-hood: “Not my fault” and “Good at heart” narratives. “Techniques of neutralization” are widely drawn on, particularly denial of responsibility in the “Not my fault” narratives that seek to explain anti-social behavior with reference to external forces such as a hostile environment inhibiting their ability to control their lives. In contrast, “Good at heart” narratives draw on the essentially good and moral nature of the inner-self. Both are used as evidence of sharing and adhering to moral norms in order to present an acceptable and credible self.     

Group training in communication skills for couples: A preliminary report

Abstract

This article reports on the initial development and evaluation of a group skill-training program for couples. The program, entitled the Communication Skills Workshop (CSW), aims at improving communication and problem-solving skills within the context of relationships. The orientation of the CSW is preventive and educational in that it (a) serves couples prior to the onset of serious relationship discord, and (b) focuses on the learning of general communication skills and problem-solving strategies rather than the amelioration of specific relationship conflicts.     

Culture,Emotion, and Well-being: Good Feelings in Japan and the United States

We tested the hypothesis that “good feelings”—the central element of subjective well-being—are associated with interdependence and interpersonal engagement of the self in Japan, but with independence and interpersonal disengagement of the self in the United States. Japanese and American college students (total N = 913) reported how frequently they experienced various emotional states in daily life. In support of the hypothesis, the reported frequency of general positive emotions (e.g. calm, elated) was most closely associated with the reported frequency of interpersonally engaged positive emotions (e.g. friendly feelings) in Japan, but with the reported frequency of interpersonally disengaged positive emotions (e.g. pride) in the United States. Further, for Americans the reported frequency of experience was considerably higher for positive emotions than for negative emotions, but for Japanese it was higher for engaged emotions than for disengaged emotions. Implications for cultural constructions of emotion in general and subjective well-being in particular are discussed.